Colloquium: New Philologies (E-Journal)
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Sprachenregime und Erstsprachenunterricht B/K/M/S in Österreich: Ein Schritt in Richtung Mehrsprachigkeit oder Weiterführung des monolingualen Habitus?
No full textAustria is one of the few countries that offers first language instruction from elementary to secondary level II within the regular school system for learners whose first language is not German. Besides the usual challenge of learners entering first language classes with different language levels and dialects or sociolects, a particularly pressing didactic question arises in the instruction of Bosnian, Croatian, Montenegrin, and Serbian (B/C/M/S). This question re-volves around how teachers handle the different countries of origin, the standard languages used there, and what is considered typical culture for each country, and it regularly becomes a political issue. Starting with autumn 2023, the measures that teachers have already implemented at their own discretion and depending on their individual initiative to differentiate and individual-ize instruction are now explicitly required in the newly effective curricula. In the school year 2024/25, Styria took a new approach for the first time by offering separate first language clas-ses for Bosnian, Croatian and Serbian. It remains to be seen what impact this decision will have on first language teaching in general and on the social and linguistic fabric.Austria is one of the few countries that offers first language instruction from elementary to secondary level II within the regular school system for learners whose first language is not German. Besides the usual challenge of learners entering first language classes with different language levels and dialects or sociolects, a particularly pressing didactic question arises in the instruction of Bosnian, Croatian, Montenegrin, and Serbian (B/C/M/S). This question re-volves around how teachers handle the different countries of origin, the standard languages used there, and what is considered typical culture for each country, and it regularly becomes a political issue. Starting with autumn 2023, the measures that teachers have already implemented at their own discretion and depending on their individual initiative to differentiate and individual-ize instruction are now explicitly required in the newly effective curricula. In the school year 2024/25, Styria took a new approach for the first time by offering separate first language clas-ses for Bosnian, Croatian and Serbian. It remains to be seen what impact this decision will have on first language teaching in general and on the social and linguistic fabric
Ingeborg Bachmann und der Wiener Kreis
Full text linkWhen Ingeborg Bachmann began studying philosophy, the Vienna Circle of Logical Empiricism had long since ceased to exist. What Bachmann may have found in this regard at the University of Vienna were traces, and traces of the Vienna Circle can also be found in her dissertation. This article attempts to pursue both. Its path leads from a sketch of institutional philosophy at the University of Vienna in the years after 1945 via a concise overview of the Vienna Circle to the references to it in Bachmann\u27s doctoral thesis
Agamben liest Bachmann oder die Sprache als Strafe und Hoffnung
Full text linkIn his longest text on Ingeborg Bachmann, The Silence of Words, Giorgio Agamben attempts to trace Bachmann’s journey from philosophy to poetry. While Agamben distinguishes between a speaking language and a silent language, the present essay seeks to demonstrate, by referring to Bachmann’s and Martin Heidegger’s engagement with the saying of Anaximander, that in Bachmann there is no differentiation between good and bad language. Rather, language for Bachmann is always simultaneously a punishment for the past and a message of hope for the future
Philosophie und die Wahrheit der Kunst: Untersuchungen zu Ingeborg Bachmanns Dissertation über Martin Heidegger
Full text linkThis article deals with Ingeborg Bachmann’s doctoral dissertation on the critical reception of Martin Heidegger’s Being and Time. The aim of the article is to demonstrate the exceptional position of Bachman’s dissertation in academia after the Second World War, which celebrated Heidegger as a master-thinker even though he was deeply engaged in the Third Reich. On the basis of Rudolf Carnap’s thinking Bachmann draws a sharp line between philosophy and Heidegger’s “Seinsmystik”. This leads her to a short, but profound, reflection on the essence of fine art
Sprach-Exil und „Haus des Seins“: Zum Status dichterischer Rede bei Bachmann und Celan in der Auseinandersetzung mit einem Topos Martin Heideggers
Full text linkHeidegger’s concept of language as “the house of being”, alongside the notion that poets are destined to be the “keepers” of this “house”, appealed pre-eminently to German-speaking post-war poets such as Ingeborg Bachmann and Paul Celan. Such poets dealt critically with this idea because of Heidegger’s refusal to confront his own highly controversial stance after Hitler’s rise to power in 1933. According to Celan and Bachmann, the philosophical problem involved was not so much a hazy understanding of “Seinsvergessenheit” (forgetfulness of being), but that of a wilful repression of one’s individual and collective past, which is to say the deliberate refusal to acknowledge personal guilt. The dialogically related poems Exil (Exile) and In die Ferne (Into the Distance), both written in 1957, provided alternative poetic versions of the idea of “dwelling in language”, which can be regarded as answers to Heidegger on behalf of those who were silenced in the Shoah, those who Heidegger had deliberately forgotten
Ingeborg Bachmanns Schrift – Auf der Suche nach Wahrheit, Wissen und Begehren
Full text linkBachmann’s claims “We have to find true sentences” or “The truth is reasonable for man” demonstrate her interest in the question of a true access to the real by language and writing, which I discuss here. I firstly turn to her doctoral thesis (1949): There Bachmann used Carnap’s logical empirical method of verification to criticise Heidegger\u27s existential philosophy as metaphysical and senseless, referring to Wittgenstein\u27s Tractatus: “Whereof one cannot speak, thereof one must be silent” as an interdiction to express existential feelings in language. But in the end Bachmann thwarted this restriction with Baudelaire’s poem The Abyss (1862), which expressed Pascal´s experience of fear and being split, leading to the insight that there is no full knowledge: our access to the world remains partial and strange.
This may have impacted Bachmann’s further writing, for she then tackled the topic of truth in a literary way like in her novels A Wildermuth and Undine Goes/Leaves. This leads me to the further question if poetry and art have their own claim to truth. With Austin, Jakobson, Peirce, and the later Wittgenstein – who offer different understandings of telling the truth and a performative and plurifunctional usage of language –, I then show that Bachmann’s notion of poetry aims at breaking silence and pushing back darkness, which connects it finally to the Lacanian and Freudian concept of desire as the subject’s own and unconscious truth that can become conscious through free association in speech
Das Schöne in der kritisch-philosophischen Poetik Ingeborg Bachmanns
Full text linkThe paper aims to reconstruct Bachmann’s most important poetological principles on the basis of her critical writings and the Frankfurt lectures. In doing so, the concept of beauty, which is constitutive for her understanding of literature and language, comes into focus. An interpretation of this concept from the perspective of existential philosophy makes it possible to combine questions of literary theory related to contemporary poetics on the one hand, and philosophical questions related to personal authenticity (and hence identity) and to the justification of the author’s existence on the other, and thus to advance to Bachmann’s poetological credo
Bachmann und die Philosophie
Full text linkDer vorliegende Band versammelt die überarbeiteten Vorträge der gleichnamigen Tagung, die nach einer Idee von Marion Heinz gemeinsam mit Alice Pechriggl und dem Institut für Philosophie, in Kooperation mit dem Musil-Institut für Literaturforschung der Universität Klagenfurt, organisiert wurde und von 19. bis 20. Mai 2022 im Musil-Haus stattfand. Der Titel Ingeborg Bachmann und die Philosophie zeigt an, dass entgegen den üblichen Schwerpunktsetzungen hier ihre philosophischen Arbeiten, deren Erträge und Kontexte ins Zentrum der Untersuchung gestellt werden sollten. Die philosophischen Leistungen und Auffassungen der Dichterin zu explizieren und zu würdigen, verspricht einen klareren Blick auf den Niederschlag dieser Gedanken im literarischen Werk, aber auch ein besseres Verständnis für die Eigenart poetischer Transformationen philosophischer Gehalte. So schärfen derartige Analysen auch den Blick für die der dichterischen Arbeit erst entspringenden philosophischen Anliegen und für die philosophischen Gehalte der literarischen Texte
Die Frage nach dem Wahren, Guten und Schönen in virtuellen Räumen
Full text linkDiese Publikation hat eine lange und auch ziemlich bewegte Geschichte, die in der nun vorliegenden Einleitung zumindest kurz erwähnt werden soll. Schließlich ist es durchaus erklärungsbedürftig, weshalb sich eine kleine Gruppe von Kulturwissenschaftler_innen – in dieser Bezeichnung finden wir uns trotz unserer unterschiedlichen Zugänge zur Wissenschaft wieder – dazu entschieden hat, ihre Aufmerksamkeit noch einmal der Frage nach dem Wahren, Guten und Schönen im 21. Jahrhundert zu widmen, wo man doch meinen möchte, dass gerade diese idealen und idealistischen Vorstellungen von etwas Absolutem überholt seien. Dass wir dennoch das Bedürfnis hatten, diese Trias unter zeitgenössischen Bedingungen näher zu betrachten, findet seine Begründung zunächst einmal darin, dass kaum eine andere Denkfigur so sehr im Mittelpunkt der abendländischen Kulturgeschichte steht wie eben jene des „Guten, Wahren und Schönen“, das bis vor kurzem auch noch vom „Erhabenen“ begleitet wurde, das nun allerdings langsam in Vergessenheit gerät. Die Vorstellung davon, was mit diesen Attributen versehen werden kann oder darf, stand zu Beginn der abendländischen Philosophiegeschichte, also etwa bei Platon und Aristoteles, dabei zumindest noch in einem Spannungsverhältnis zu Kunst und Schriftstellerei. Im kollektiven Gedächtnis ist das heute kaum noch präsent, werden doch gerade diese Bereiche hochkulturellen Lebens oft als verbleibende Horte der verlorenen Idealen der Menschheitsgeschichte wahrgenommen
